Twenty-One Sermons on Amos 1, Sermon 17
THE Seuenteenth Lecture
AMOS 1.11, 12.
And his anger ſpoiled him euermore, and his wrath watched him alway.
Therefore will I ſend a fire vponupon Teman, and it ſhall deuoure the palaces of Bozrah.
IN my laſt Lecture I began the expoſition of the third part of this Prophecie, which is a declaration of Edoms ſins in foure branches: The two firſt I paſſed ouer the laſt time. The firſt branch was, Hee did purſue his brother with the ſword. Thereon I grounded this doctrine; It is a thing very diſtaſtfull and vnpleaſing vntounto God, for brethren to be at variance among themſelues.
One vſe of this doctrine was, a iuſt reproofe of the want of brotherly louelove in theſe our daies.
A ſecond vſe was an exhortation to brotherly kindneſſe.
The ſecond branch was; He did caſt off all pity. Thereon I grounded this doctrine; Vnmercifulneſſe is a ſinne hatefull vntounto God.
The vſe I made of it was to ſtirre vsus vp to the exerciſes of humanity and mercy. Which meditation ended, I ended that Lecture. Now come I to the third branch in the declaration of Edoms ſinnes.
His anger ſpoiled him euermore] or, In his anger he ſpoiled him continually. The prepoſition is not expreſſed in the originall, but is well vnderſtood, and ſupplied by ſome Expoſitors to this ſenſe: Edom, furious and angry Edom, doth euermore vi apertâ, with open violence attempt the ſpoile of Iſrael: and if open violence preuaile not, i…tùs ſimultatem alit; within him he foſtereth and cheriſheth priuy and ſecret malice, ſuch as of old was harboured and ſetled in oldaGen. 27 41. Eſaus heart. Edom in his anger ſpoiled him continually.
Spoiled him] The word in the originall is from the root foreign which, ſaith Mercer, ferarum proprium eſt, is proper and peculiar to wild beaſts: and it ſignifieth Rapere, diſcerpere, to ſpoile rauenouſly, to rent, or teare in peeces. Thus is Edom compared to ſome truculent or ſauage beaſt; ſome deuouring Lion, ſome rauenous Wolfe, ſome fierce Beare, or the like, that hunteth greedily after their prey. The compariſon is; As a Lion, a Wolfe, a Beare, or ſome other cruell beaſt, hunteth greedily after his prey, and when he hath gotten it, teareth it in peeces, and ſo deuoureth it: ſo doth Edom; he hunteth for his brother as with a ſnare or net; and hauing once encloſed him, he throwes him headlong into vtter deſolation: and this he doth in the bitterneſſe of his anger; In his anger he ſpoiled him euermore.
This clauſe is otherwiſe rendred by the old Latine Interpreter, Et tenuerit vltrà furorem ſuum; Hee poſſeſſed his fury beyond meaſure longer than was meet he ſhould. An expoſition followed by many of the learned, and of late Writers, by Brentius and Mercer. In Matthews Bible it is well expreſſed; He bore hatred very long: the meaning is, Hee conſtantly, eagerly, obſtinately perſiſted in his anger, and held it faſt; as a ſauage beaſt holdeth faſt his prey.
Both readings, this, and the former; this, Hee bore hatred very long: and the former, In his anger he ſpoiled his brother euermore; both doe appeach and accuſe Edom of raſh vnaduiſed euill, and ſinfull anger. The doctrine which hence I would commend to your Chriſtian conſiderations is this; EueryEvery childe of God ought to keepe himſelfe vnſpotted of anger; of raſh, vnaduiſed, euill, and ſinfull anger.
I ſay, of raſh, vnaduiſed, euill, and ſinfull anger. For there is a good kind of anger; an anger praiſe worthy; an anger to be embraced of eueryevery one of you. Whereto the Prophet Dauid exhorted the faithfull of his time, Pſal. 4.4. Be angry, and ſin not. And S. Paul his Epheſians, Chap. 4.26. Be angry, but ſin not. You may be angry, and not ſin. Chriſtian religion doth not make men to be foreign. It makes them not void of paſſion, and ſenſleſſe. You may be angry. But your anger muſt lie down by and wait vponupon reaſon and vertue, as a ſhepherds dog lyeth by and waiteth vponupon his maſter: the compariſon is Great*Serm. de Ira Baſils. As the dog doth, ſo muſt your anger doe: your anger commanded by vertue and reaſon, muſt accuſe, barke at, and bite vice, and all vicious wolues in mans ſhape. Well ſaid the heathen Philoſopher in his fourth Academicke, that Anger is the whetſtone of fortitude, if it be tempered and ruled by reaſon.
To this purpoſe ſpeaketh mellifluous Bernard *Ad Guidonem Abbatem de tribus ſentibus.Ep. 69. Not to be angry when there is a iuſt cauſe of anger, is to be vnwilling to mend or correct ſin. This good anger whereof I now ſpeak, you may call Indignation, or zeale, which is nothing elſe but a iuſt commotion of anger for the breach of ſome of Gods commandements: as when God his holy Name is reproached, or our harmleſſe neighbours are vniuſtly wronged: when ſome grieuous iniury is done either againſt God, or againſt our innocent neighbours.
To iuſtifie you in this anger, there are many examples in holy Writ: I will make bold to commend a few vntounto you. Moſes, a very meeke manbNumb. 12.3. aboue all that were vponupon the earth, was poſſeſſed with this indignation and zeale. ThecExod. 32.9. ſtiffenecked Iſraelites vponupon Moſes his long abſence from them (for he was abſentdExod. 24.18. forty daies and forty nights) they made themſelues a molten calfe for their God. This Idoll they worſhipped; they offered ſacrifice vntounto it. Hereat Moſes his wrath waxed hot. In this his wrath the two tables of the teſtimony, which wereeExod. 32.16. Gods worke, and Gods own writing, were broken in peeces, and he cauſed to be ſlaine of the people in one day about three thouſand men, Exod. 32.28. Elias was poſſeſſed with this indignation and zeale, when he ſlew of Baals Prophets to the numberf1 King. 18.19. of foure hundred and fifty, 1 King. 18.40. Elizeus was poſſeſſed with this indignation and zeale, when he curſed the two and forty children torne in peeces by Beares, 2 King. 2.24. Paul was poſſeſſed with this indignation and zeale, when he ſtrooke Elimas the Sorcerer with blindneſſe, Act. 13.11. In a word, Chriſt himſelfe was poſſeſſed with this indignation and zeale, when with a ſcourge of ſmall cords he draue out of the Temple buyers, and ſellers, with their ſheepe and oxen, and the mony-changers, Ioh. 2.13. You hauehave ſeene Moſes, Elias, Elizeus, Paul, and Chriſt himſelfe angry: their anger was a good anger. I thus deſcribe it.
A good anger is a godly and reaſonable deſire of iuſt reuenge, ſtirred vp in vsus by a true zeale of iuſtice, whereby being diſpleaſed as well with our owne ſinnes as with other mens, wee couet after a lawfull reuenge, that th… perſons may be ſaued, that Gods wrath may be appeaſed, that the Kingdome of Chriſt and his glory may be promoted. My deſcription I thus explicate.
A good anger is a godly and reaſonable deſire of iuſt reuenge, ſtirred vp in vsus by a true zeale of iuſtice:] I ſay, a true zeale; becauſe there is alſo a falſe zeale; when ſome men doe pretend Gods glory, and indeed intend nothing leſſe. This true zeale directeth our anger againſt mens vices, not their perſons: wee muſt louelove the man, but be angry at his ſinne: not at his ſinne only, but at our owne alſo: wee muſt deteſt our owne ſinnes as well as other mens: and lawfully vindicate as well other mens ſinnes as our owne: and all this that our ſelues and others may be ſaued; that Gods wrath may be pacified; that the Kingdome of Chriſt and his glory may be aduanced.
I will not now examine whether this good anger hath at any time affected your hearts to the beating downe of ſin. Whether you hauehave with conniuency, patience, and ſilence endured Gods Commandements to be violated, his holy Name by vaine and fearefull oathes to be blaſphemed, the Sabbath to be prophaned, parents to be diſhonoured, murders, adulteries, or thefts to be committed, your neighbours to be wronged, and other like ſins to be acted: whether you hauehave with conniuency, patience, and ſilence, endured ſuch foule demeanours which you ſhould in indignation, anger, and zeale hauehave reproued and taxed; I leaue to the priuate examination of your own hearts. Only let me tell you, there is a Iudge in Heauen that will one day call you to account for theſe things. My Text now admoniſheth me to ſpeak ſomewhat of euill anger: whereof Edom is here accuſed by the ſuffrage of Almighty God: In his anger he ſpoiled his brother euermore. My doctrine was; EueryEvery child of God ought to keepe himſelfe vnſpotted of anger.
My propoſition is to be vnderſtood of raſh, vnaduiſed, euill, and ſinfull anger. Which the Auſten of our time, learnedgComment. in Epheſ. 4, Zanchites thus deſcribeth;
Euill anger is an vniuſt and vnreaſonable deſire of reuenge, ſtirred vp in vsus by a ſenſe of ſome iniury done vsus, or through the vice of impatience in vsus, whereby being diſpleaſed at men, rather than at their vices, we wiſh vengeance to betide them, reſpecting our owne wilfull luſts only, and not at all either the ſafety of our neighbours, or any publike good, or the glory of God.
Theſe ſpecies, or kinds of this anger, according tohOrthodox. fid. l…b. 2. c. 16. Damaſcene, are three. The firſt he calleth foreign, or foreign; you may call it choler, it is a haſty anger and of ſhort continuance. The ſecond he calleth foreign; you may call it angrineſſe; it is a more permanent anger of more continuance. The third he calleth foreign; you may call it wrath; it is a ſetled anger, watching opportunity to worke reuenge.
Theſe three kinds of anger S. Paul condemneth for euill, vnderunder the names of foreign, and foreign, Anger, bitterneſſe, and wrath, Epheſ. 4.31. Let all bitterneſſe, anger; and wrath be put away from you. Our Sauiour Chriſt, Mat. 5.22. admoniſheth his Diſciples, if not of three kinds, yet of three degrees of anger. 1 Whoſoeuer is angry with his brother without cauſe, vnaduiſedly, he ſhall be culpable of iudgement. 2 Whoſoeuer ſaith vntounto his brother, Raca, he ſhall be worthy to be puniſhed by the Councell. 3 Whoſoeuer ſhall ſay foole, he ſhall be worthy to be puniſhed with Hell fire.
The firſt condenmeth the anger in the heart, when a man is inwardly moued, and concealeth it. The ſecond condemneth the anger in the countenance, when a man by his face, and geſture, is diſcouered to be angrie. The third condemneth the anger in ſpeech, when a man by foule and bitter ſpeaking, manifeſteth himſelfe to be angrie. You ſee diuers kindes of anger.
Gregory the Great, Moral. lib. 5. cap. 30 applieth them to mens perſons. He reckoneth vp foure ſorts of men ſubiect to theſe euill angers. 1. Some are ſoone angry, and ſoone pacified. 2. Some are ſlowly angry, and ſlowly pacified. 3. Some are ſoone angry, and ſlowly pacified. 4. Some are ſlowly angry, and ſoone pacified. All theſe doe ſinne in their angers, but not all equally. Some more, ſome leſſe grieuouſly, yet all doe ſinne. And therefore that the glory of God may be propagated, and the good of our neighbours furthered, I beſeech you, receiue into your deuout hearts my propounded doctrine, EueryEvery childe of God ought to keepe himſelfe vnspotted of anger.
If you demand a reaſon hereof, I muſt repeat vntounto you God his holy Commandement: Thou ſhalt doe no murther. In the name of murther, are inhibited all the kindes of anger aboue ſpecified; the anger that lurketh in the heart, the anger that ſhineth in the countenance, the anger that is manifeſted in words; whereto I adde that anger that breaketh into action. If you wound, or but ſtrike your neighbour; if you ſpeake bitterly againſt him; if you looke frowningly at him; if you hate him in heart, or be vnaduiſedly angry with him, you are before Almighty God guilty of murther. And for this cauſe, eueryevery childe of God ought to keepe himſelfe vnspotted of anger.
Another reaſon of this doctrine may be drawne from the foule effects of anger. TheiPeter de La Primadaye. Author of the French Academie par. 2. Chap. 55 thus diſcourſeth of them: Anger is a vice that hath wonderfull effects in the body, and ſuch as are very vnbeſeeming a man. For, firſt of all, when the heart is offended, the bloud boileth round about it, and the heart is ſwolne, and puffed vp, whereupon followeth a continuall panting and trembling of the heart, and breast. And when theſe burning flames and kindled ſpirits are aſcended vp from the heart vntounto the braine, then is anger come to his perfection: from hence commeth change of countenance, ſhaking of the lips, and of the whole viſage, ſtopping of ſpeech, and terrible lookes, more meer for a beaſt, than for a man.
Lactantius hath the like diſcourſe in his booke De Ira Dei, cap. 5.kIra, cum in animum cutuſquam incidit, velut ſaena tempeſtas tantos excitat fluctus, vt ſtatum mantis immutet, ardeſrant oculi, os tremat, lingua titubet, dentes concrepent, alterna vultum ma ulet, nunc ſaffaſus r… bor, nunc pall…r albeſcens. When anger (ſaith hee) is fallen into the minde of man, like a ſore tempeſt, it raiſeth ſuch waues, that it changeth the very ſtate of the minde; the eyes wax fiery, the mouth trembleth, the tongue faltereth, the teeth gnaſh, and the whole countenance is by courſe ſtained, ſometimes with redneſſe, ſometimes with paleneſſe.
Baſil in two Sermons of his, one preached before the Lacizians, the otherlDe ira, hom. 38. elſe-where, is plentifull in this point. The man that is indeed and throughly angry, differeth nothing either in the manner of his looke, or in the affection of his mind, from him that is poſſeſſed with Deuils. His bloud boileth about his heart; the whole proportion of his viſage is altered; you will not take it to be the ſame face: his eyes looke not as they were wont, but are fiery and ſtaring; he whets and grindes his teeth, like the foaming Boare; his countenance is wan, of colour blacke, and blew, ſtained, and dyed as with bloud: his bodie ſwells; his veines wax bigge; his voice is vnpleaſant; his ſpeech marticulate: you will hauehave much a doe to vnderſtand him.
A ſeruant of*Mich. de Monta…gue Eſſ. lib. 2 cap. 31. ex A. Gelli…. Plutarchs, a lowd and vicious fellow, for ſome faults by him committed, was ſtripped naked to be whipped. Being vnderunder the whip, he vpbraided his maſter, and obiected to him, how he had often heard him ſay, that it was an vnſeemely thing for a man to be angry; and that thereof he had written a booke; and that yet now contrary to his owne ſayings and writings, all plunged in rage, and engulfed in choler, hee cauſed him ſo cruelly to be beaten. To whom Plutarch with an vnaltered and milde ſetled countenance, ſaid thus: What? Whereby doſt thou iudge I am now angry? Doth my countenance, doth my voice, doth my colour, or doth my ſpeech giuegive thee any teſtimony, that I am either moued or cholericke? Me thinkes mine eyes are not ſtaringly wilde, nor my face troubled, nor my voice frightfull or diſtempered. Doe I wax red? Doe I foame at the mouth? Doth any word eſcape me, whereof I may repent hereafter? Doe I ſtartle and quake? Doe I rage and ruffle with anger? For to tell thee true, theſe are the right ſignes of choler; theſe are the tokens of anger.
You may ſay (beloued) that they are the effects of anger. The fore-cited Father Baſil may be your warrant, who further telleth you, that vnbridled tongues, vngnarded mouthes, vnſtayed hands, contumelies, foule language, railing words, vniuſt blowes, and the like enormities, are the ſonnes, are the fruits, are the effects of euill anger. And in this reſpect alſo, eueryevery childe of God ought to keepe himſelfe vnspotted of anger.
Now to make ſome vſe of this doctrine. Shall I ſay, that this euill anger is a reigning euill among you? Your conſciences muſt needs beare me witneſſe, it is ſo. Now may I charge ſome of you, as Ezechiel charged the houſe of Iſrael, chap. 11.6. Many hauehave you murthered in this place, and you hauehave filled the ſtreets with the ſlaine. For as often as you hauehave beene angry vnaduiſedly one with another, ſo often hauehave yee murthered one another. O! what an account are yee one day to make before Chriſts Tribunall, euen for this one ſinne; vnleſſe in this your day you waſh it away with teares of penitencie. Tremble therefore, ſtand in awe, and ſinne no more ſo. Examine your owne hearts, not now only while you heare me, but alſo when you are gone from hence, euen vponupon your beds of reſt.
Solomon exhorts you, Eccleſ. 7.10. Be thou not of an haſtie ſpirit to be angry. His reaſon is, For anger reſteth in the boſome of fooles. Saint Paul exhorts you, Rom. 12.19. Dearely beloued, auenge not your ſelues, but giuegive place vntounto wrath. His reaſon is, For it is written, vengeance is mine, I will repay ſaith the Lord. Saint Iames exhorts you, Chap 1.19. My deare brethren be ſlow to wrath. His reaſon is, For the wrath of man doth not accompliſh the righteouſneſſe of God.
You know the Law; and it is fulfilled in one word, this: Thou ſhalt louelove thy neighbour as thy ſelfe. This is taught you, Gal. 5.14. Suffer your ſelues to be exhorted in the words following, verſ. 15. If yee bite and deuoure one another, take heed leſt yee be conſumed one of another. In the twentieth verſe we reade of hatred, debate, emulations, wrath, contentions, ſeditions; and are aſſured by the 21. verſe, that if we doe ſuch things, we ſhall not inherit the kingdome of God.
Wherefore (to ſhut vp this point with Saint Pauls words, 1 Cor. 1.10. and 2 Cor. 13.11.) I beſeech you, by the name of the Lord Ieſus Chriſt, that yee ſpeake all one thing, and that there be no diſſentions among you. Be of one minde; liue in peace, and the God of peace ſhall be with you.
Thus farre of the third branch in the deſcription of Edoms ſinne, and of the doctrine grounded thereupon. The doctrine was, EueryEvery childe of God ought to keepe himſelfe vnspotted of anger. It was grounded vponupon theſe words, His anger ſpoiled him euermore.
And his wrath watched him alway] This is the Geneua tranſlation. His fury watcheth him euermore, ſo Tremelius. The meaning is, Edoms wrath, or fury, was ſo implacable, ſo farre from being abated or aſſwaged, as that it euermore watched Iſrael, to doe him a miſchiefe. In the Church Bible you hauehave a different reading; His indignation he kept alwaies; and in Matthewes Bible, he kept indignation alwaies by him. The reading is agreeable with the Vulgar Latine; and is admitted by Oec… lampadius, by Caluin, by Druſius. By Brentius alſo; but that for indignation, he hath fury: He kept his fury alwayes. The meaning is, the indignation or fury which Edom had conceiued againſt his brother, was permanent, it would not be remitted, there was no end of it. The word in the H…brew rendred by wrath, or indignation, or fury, ſignifieth iram vehementiorem, & exeſtuantem, omnem que modum praetereuntem, a very vehement, a boiling anger, exceeding all meaſure; or according vntounto others, it ſignifieth furorem infl…mmantem, & peruadentem ignis more: a rage like fire, burning whatſoeuer it meeteth with.
Wee now ſee what it is, for which the Lord, in this laſt branch, reproueth Edom, or the Idumaeans. It is their implacable, vnmeaſurable, and endleſſe anger; wherein they practiſed nothing but wiles, how they might intrap and ſubuert the Iſraelites. The leſſon which from hence wee are to take for our further inſtruction, is this, Whoſoeuer once prouoked vntounto anger, doth for euer hold it faſt, and cheriſh it, he is not at any hand approued by God.
I will not ſpend many words in the proofe of this propoſition, ſith it ſtandeth good by my former diſcourſe. You hauehave alreadie heard, that eueryevery childe of God ought to keepe himſelfe vnspotted of anger; and that, either in reſpect of its foule effects, or in reſpect of Gods holy commandement againſt it. Now is there any of you ſo deuoid of Chriſtian vnderſtanding, as to thinke or imagine, that God will at any hand approue that, againſt which he giueth his commandement? I aſſure my ſelfe there is none. Well then, I thus inferre; Whoſoeuer is ſpotted with euill anger, he is not at any hand approued by God: therefore, whoſoeuer once prouoked vntounto euill anger, doth for euer hold it faſt and cheriſh it, he is not at any hand approued by God.
For further corroboration of this doctrine, giuegive eare, I beſeech you, to the bleſſed Apoſtles words, Epheſ. 4.26. Let not the Sunne go downe vponupon your wrath. Some doe thus paraphraſe theſe words,mGuerricus ſerm. in die Purificat. Auguſt. enarrat. in Pſal. 25. Chriſtus qui eſt Sol iuſtitiae, mentem veſtram iraſcentem non deſerat, qui cum irâ nunquam habitat: Christ the Sunne of righteouſneſſe, who loueth not to make his habit…tion there, where anger hath its reſidence, let him not forſake your angry mindes. Chriſt may not dwell where anger is. If therefore you are deſirous that Chriſt ſhould dwell in you, you muſt caſt away all anger from within you.
L…t not the Sunne goe downe vponupon your wrath] There is another Expoſition vſually giuen of theſe words, to this ſenſe: Sith ſuch is our eſtate in this our warfare; ſuch our weakneſſe, infirmitie and frailtie, that anger may quickly take hold of vsus, and poſſeſſe vsus; wee muſt carefully take heed that wee giuegive it not too much reſpite, or entertainment. Our anger muſt not be ira pridiana, a yeſterdaies anger. Wee muſt caſt it from vsus ſpeedily, antequam occidat lux iſta viſibilis, before this viſible Sunne, the Sunne that makes our day, be ſet; ne nos d…ſerat lux illa inuiſibilis, that the inuiſible Sunne, the Sunne of righteouſneſſe, and true light of our hearts, forſake vsus not. It is the holy Spirit that ſpeaketh out of the Apoſtles mouth. Let not the Sunne goe downe vponupon your wrath.
There is nothing more aduerſe, or oppoſite to our bounden dutie of charitie, and our owne ſaluation, than perſeuerance in wrath. It letteth vsus from doing good to thoſe with whom we are angry: it hindereth our deuotion in prayer, and maketh the wrath of God to light vponupon vsus. So true is my propounded doctrine, Whoſoeuer once prouoked vntounto anger, doth for euer hold it faſt, and cheriſh it, he is not at any hand approued by God.
This doctrine thus deliuered againſt perſeuerance in anger, may ſerue for a iuſt reproofe of ſuch as doe beare perpetuall ill will to any nation. To hate a Spaniard, a French-man, or any other country-man, becauſe he is of ſuch a country, or of ſuch a nation, this is here reproueable.
Againe, it may ſerue to reſtraine ſuch, as doe thinke it lawfull perpetually to hate them of whom they hauehave receiued an iniury. Such men, would they but recount with themſelues, and recall into their mindes how many, and how grieuous in iuries they hauehave done vntounto God, in tranſgreſſing his holy Commandements; and how, yet notwithſtanding, God is ſtill propitious, gracious, and bountifull vntounto them: ſurely, were they true Chriſtians, ſealed by God his holy Spirit to the day of redemption, they would remit of their hatred; yea they would wholly abandon it, and caſt it farre from them: according to the exhortation of S. Paul to the Epheſians, Chap. 4.31. in whoſe words (beloued) ſuffer your ſelues to be exhorted: Let all bitterneſſe, and anger, and wrath, crying, and euill ſpeaking be put away from you, with all malitiouſneſſe. Be yee courteous one to another, and tender hearted, forgiuing one another, euen as God for Chriſts ſake for gaue you.
Sweet Bernard in his booke of the manner of liuing well (Serm. 36. concerning hatred) thus ſweetly ſpeaketh vntounto his ſiſter: Soror in Chriſto amantiſſima mihi, &c. My moſt louing ſiſter in Chriſt, heare what I ſpeake vntounto thee: If in any thing thou haſt grieued thy ſiſter, or cauſed her to be ſorrowfull, ſatisfie her: if thou haſt ſinned againſt thy ſiſter, repout before her: if thou haſt ſcandalized, or offended any one of Gods hand-maids, aske her forgiueneſſe. Goe on with ſpeed to reconcilement: ſleepe not till thou hauehave made ſatisfaction; reſt not till thou returne in peace. Thus did deuout Bernard exhort his virgin-ſiſter.
The good Father (no doubt) had regard to the words of his and our Sauiour Ieſus Chriſt, written, Matth. 5.23, 24. If thou bring thy gift to the Altar, and there remembreſt that thy brother hath ought againſt thee, leaue there thine offering before the Altar, and goe thy way, firſt be reconciled to thy brother, and then come and offer thy gift. Firſt be reconciled to thy brother: Be reconciled. What is that? Reconciliatio (ſaithnGillebert. ſuper Cantica, ſer. 32. one) eſt iterata animorum diſſidentium conciliatio; Reconciliation is a renued agreement of diſſenting mindes.
This is it, into the commendation whereof the ſweet Singer of Iſrael breaketh out, Pſal. 133.1. Behold how good and comely a thing it is, for brethren to dwell euen together? If either profit or pleaſure can allure you; then behold] conſider well, and weigh ſeriouſly how good] how profitable and neceſſary; and how comely] how pleaſant and excellent a thing it is, for brethren] not only naturall brethren, but brethren in Christ, all the ſonnes of God, the members of his Church, and partakers of the ſelfe-ſame doctrine, and life in Chriſt, to dwell euen together] not onelyonly in one houſe, but ſpecially to be of one affection and conſent: to maintaine betweene themſelues brotherly louelove and mutuall conſent. Behold how good, how comely a thing it is, for brethren to dwell together in vnity. It is as the ſweet perfume and ointment, that holy oile, which was powred vponupon the head of the high Prieſt, and ran downe vponupon his beard, and ſo to the skirts of his garment: it is as the dew of Hermon, which fell vponupon the mountaines of Sion. Both theſe reſemblances recommending vntounto vsus the pleaſure and profit of vnity, brotherly louelove and concord, I commended vntounto you in my Sixteenth Lecture vponupon the firſt Chapter of this prophecie: and therefore now I ſay no more of them.
S. Paul, 1 Cor. 12. treating of ſpirituall gifts, and their diuerſity, there reckoneth vp the word of wiſdome, the word of knowledge; faith; the gift of healing; the doing of miracles; propheſying; kindes of tongues; the interpretation of tongues: and ſheweth how all theſe are wrought by the ſame Spirit, who diſtributeth to eueryevery man ſeuerally, as he will. Then vrging this ſeuerall diſtribution by way of interrogation, (Are all Apoſtles? Are all Proph…ts? Are all Teachers? Are all doers of miracles? HaueHave all the gifts of healing? Doe all ſpeake with tongues? Doe all interpret?) He exhorts the Corinthians to couet after the beſt things; and concludes his Chapter thus: I will yet ſhew you a more excellent way.
This more excellent way, is the way which now I ſhew you, beloued. This way is louelove. O ſtriue yee to walke in it. Let the remainder of your daies be ſpent therein. Know ye, that whatſoeuer good parts yee hauehave, or whatſoeuer good workes ye doe, it auaileth you nothing, if you hauehave not louelove. Looke but to the beginning of the thirteenth Chapter of the firſt Epiſtle to the Corinthians. There ſhall you finde it verified, what I hauehave ſaid vntounto you: Though you ſpeake with the tongue of men and Angels, and hauehave not louelove, yet are you as ſounding Braſſe, or a tinkling Cimball. Though you hauehave the gift of prophecie, and know all ſecrets, and all knowledge, yea, if you hauehave all faith, ſo that you can remoue mountaines, and hauehave not louelove: yet are you nothing, Though you feed the poore with all your goods, though you giuegive your bodies to be burned, and hauehave not louelove, yet it profiteth you nothing.
My exhortation muſt be vntounto you in the ſame bleſſed Apoſtles words, Chap. 14.1. of the ſame Epiſtle; Follow after louelove. And I ſhut vp this exerciſe with a ſweet Fathers ſweet meditation;oBernard. ſerm. 9. in Coena Dom. Charitas te domum Domini facit, & Dominum domum tibi. LoueLove, it makes thee a houſe for God, and God a houſe for thee: according to that, 1 Ioh. 4.16. God is louelove, and he that dwelleth in louelove, dwelleth in God, and God in him. A happy Artificer thou art, ſweet louelove, that art able to frame for thy ſelfe ſuch a houſe, as God is. This houſe is not built of morter, and bricke, nor of ſtone, nor of wood, nor of ſiluer, nor of gold, nor of precious ſtones. It exceedeth and farre ſurpaſſeth ſiluer and gold; in compariſon of it precious ſtones are vile, and of no reputation.
This houſe is an euerlaſting houſe, before all ages, before all times; it containeth all things, it comprehendeth all things, it createth all things, it giueth life to all things. In this houſe the blinde receiue light, the lame ſtrength to walke, the crooked ſtraightneſſe, the weake health, the dead their reſurrection: there is none wretched in it, all therein are bleſſed: for they are entred into their Maſters ioy. Into which ioy, that we may in due time enter, let vsus follow after louelove, wee know that God is louelove, and that whoſoeuer dwelleth in louelove, dwelleth in God, and God in him; Now God grant, that we may all dwell in him.